The first sermon.
From the history at the Oelberg.
Matth. 26, 36-46.
Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here until I go there and pray. And took unto him Peter and the two sons of Zebedee, and began to mourn and to tremble. Then said Jesus unto them: My soul is troubled even unto death: tarry ye here, and watch with me. And he went a little, and fell on his face, and prayed, saying, My Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt. And he came to his disciples, and found them asleep, and said unto Petro, Can ye not watch with me one hour? Watch and pray, that ye enter not into temptation. The spirit is willing, but the flesh is weak. The second time he went again, and prayed, saying, My Father, is it not possible that this cup should pass from me, I will drink it; and thy will be done. And he came and found her sleeping again, and her eyes were full of sleep. And he left them, and went and prayed the third time, and spake the same words. Then he came to his disciples and said to them: Ah, will ye now sleep and rest? Behold, the hour is here, that the Son of man should be delivered into the hands of sinners. Stand up, let us go; behold, he is here who betrays me.
This is a very good history and the right beginning of the history of the passion of our Lord Christ; and it serves not only to teach us that we see in the Lord Christ how he held himself in anguish and distress, but also to comfort us against sin and an evil conscience.
2. in the schools they have much disputirt of this history, and are very sharply with
dealt with. For it is no small matter that this person, who is both eternal God and right man, falls into such deep fear, trembling and anxiety. But one can argue about it as long as one wants, and make it as sharp and subtle as one can, but no one will fathom it. Yes, it will be impossible for anyone to understand such trembling and mourning even a little or to understand it with understanding.
It is all much, much too high, so that this person, who suffers such things, is too high and above everything.
(3) Therefore we may be satisfied with the few examples we see before our eyes where distress or fear has taken hold of a heart. As can be seen in the poor people who are condemned to death because of their mistreatment. Their hearts are so overwhelmed with terror, fear, anxiety and displeasure that they neither see nor hear; they do not understand what others say to them, or what they say to others; they are no different from a drowsy person who does not know where he is or what he is like.
(4) Such great anguish and distress, terror and fear, we may think, came upon the Lord Christ here also, that he stood there before his disciples, trembling and shaking, that the disciples looked at him, were terrified before him, and did not know what had happened to him. As Lucas indicates, and says: "The Lord found the disciples asleep with sadness; and the Lord says here: "My soul is troubled even unto death," that is, I am so afraid, I am so afraid that I would die of fear. We must leave it here with such thoughts. For we know of no higher and greater fear, because such fear of death is.
5 But such fear of death is not really to be compared here; for it was much more violent and greater in the Lord Christ than it is possible for a human heart to bear. Therefore, just as such fear and terror is an indication that Christ is truly man, for otherwise such fear could not have lasted, so again it is an indication that he is truly God, since he endured and overcame such fear. For such things are not possible for our flesh and blood; our hearts are far too weak to last in such distress. For it was not only because the hour had come for the Lord Christ to be betrayed. Judas betrayed him, the Jews captured him, and the Gentiles crucified him, and he was thus
but the sins of the whole world were on his neck, so that the death he was to suffer was a death of sin and a death of the wrath of God. For since he took the place of us all, took our sin upon himself, and undertook to do enough for it, both things came together here, that he felt at the same time the sin of the whole world, and afterwards the death which he was to suffer for the sake of such sin.
(6) Now this is the part that makes it impossible for us not only to speak sufficiently of such suffering and fear, but also to think sufficiently of it. It is all much, much too small compared with all other men's fear and anxiety, since he alone has all the sin of the world upon him, and must pay for it with his death, since each of us has only his own sin upon him. For it is only a little, if it is counted here, since all the sins of the world, from the first man Adam until the last day, are on the back of the one man born of Mary the Virgin.
(7) But what shall we learn from such anguish and distress of the Lord Christ? How are we to make use of the fact that he stands here so miserable and fainthearted, and freely confesses that the anguish and distress in his heart is so great that he would die of grief? Above I reported that it serves us to notice in such a person how he is a right, natural man, who has had right human flesh and heart, since death thus frightens him. For such is our innate nature and the nature of the flesh, to be afraid of death and not to die gladly. But because such terror and fear was greater in the Lord Jesus Christ than is otherwise possible in a man's heart, because of the cause that all men's sins are upon him, and that he should suffer the death which all men with all their sins have deserved, from this it is powerfully proved, because he did not sink under such a burden, but bore it without harm, that he is also God, and more than a man.
(8) Therefore, the very agony helps us and serves against the heretics who teach that Christ is not a true man.
and true God. For we must confess both that it can be seen tremendously here: because of the hesitation, he is a true man; but that he gives himself into God's will and triumphs in such adversity, this proves the divine power.
(9) But apart from this custom, which serves for the teaching and confirmation of our faith, we can still use such a death struggle in two ways well and blessedly. We poor people are so blinded and corrupted by sin that we cannot sufficiently recognize our own harm and lack; otherwise we would be much more diligent in guarding and preserving ourselves from sins; for this we experience in ourselves and other people, that we consider sin to be a very small harm; yes, that is even more, we have a desire and love for sin. Whoever has fallen into avarice, it is not a difficult matter for him, when he knows how to be usurious, that a hundred carries him twelve or fourteen, he lets himself think that his cause would be very good, if he could only get a lot of such usury. So where Satan has led someone into fornication, he makes believe that it will be best for him if he can atone for his will and lust, and strives day and night to see how he can get there. It is the same with other sins; we are glad that we can come to it and consider it a happiness. But such unhappiness grows from the fact that we do not know what a terrible misery sin is. For if we knew rightly God's wrath and judgment, which is directed at sin, we would not only have no desire and love for it, but would also fear and guard against it, as we would against sudden death.
10 This is the purpose of this image of the fear and dread of our dear Lord Christ Jesus on the Mount of Olives. For if thou shalt look rightly into this mirror, and take it up rightly before thine eyes, thou shalt find such a painting of sins in it, that thou shalt be heartily afraid of it. For first of all, look at the person. He is the Son of God, who is the eternal righteousness; and though he has put on our flesh and blood, yet he is flesh and blood without all sin. And yet because he takes upon himself the sin of others, that
Such a foreign sin is so painful to him, it makes him so afraid and sad, it frightens him so much that he trembles and trembles before it, and says freely that the fear is so great that he is almost half-dead over it.
(11) If the sin of others so terrifies the pious and innocent heart, what do you think will happen to us when our own sins strike us, since we have sinful, corrupt hearts and are inclined to despair? How God sometimes lets examples go by that sin rages and rages in the heart of others to such an extent that poor, miserable people put themselves to death over it, so that they can only soon get rid of such torture of the conscience: and is such a certain indication, although bodily death is most violently opposed to our nature, that such suffering in the conscience is far more severe and unpleasant; since the poor people regard death as a means by which they may be freed from such fear. But it is an unholy means. For it is against God's commandment, which says, Thou shalt not kill. Because of this, such people only put themselves deeper into God's wrath and into condemnation. But what the right means are, by which one may certainly be freed from such fear, shall follow soon after.
Therefore learn this image well, and do not forget the Mount of Olives, as our Lord Christ mourned and prophesied over it. And especially remember this when the evil enemy, or your own flesh and blood, or the wicked world assails you, and you feel that you are so ready and willing to sin. Then make your calculation thus: If sin is so powerful that it can grieve my God and Lord Jesus Christ to the highest degree, when it was only someone else's sin, for which he had done nothing, how much more will it afflict and grieve me, who myself would be guilty of such sin, if I were willing to commit it; since without it my heart is inclined so that I cannot help being afraid and terrified? Therefore, Satan, lift thyself, I would not follow thee. Now you make sin very easy for me, as if it were a small thing; but in my Lord Christ I see.
that it is the most unmistakable, the greatest burden, because it has so burdened his innocent heart.
(13) So you can use this history blessedly and well, so that you may keep yourself in the fear of God and not sin. And it is certain that if you take this image before you and then continue in prayer against temptation, God will graciously help you through His Holy Spirit, so that Satan will give way and your flesh will be tamed and ruled; while others, who do not have this image before them, are led like cows by the rope and let themselves be driven wherever the devil wants.
14 The earnest prayer that Christ makes here also serves this purpose. For these are his words: "My Father, if it is possible, let this cup pass from me. Now it is clear that this was not possible; he had to sacrifice his body and die on the cross for the sake of sins. But what else can you conclude from this, but that sin is such a great, horrible thing that it was impossible for all creatures to do anything about it? But if we were to be helped from it, the eternal Son of God had to become man and suffer death on the cross for it, and thus make us free from sin.
(15) Here again, therefore, know sin aright. If you want to follow your heart and the devil, yes, even the world's example, it is a very small, bad thing that you break your marriage, that you commit fornication, that you seek your profit with usury and transgression. As you can see, whoever comes into such temptation, he cannot become so much of a sinner, he desires much more. But do not follow your heart, Satan and the world; do not let the smooth cat bellows deceive you; in truth there are such sharp, poisonous, unwholesome rattles underneath; if they catch you, it will be over with you (where God does not help much). For if the foreign sin can attack Christ and frighten him, who has never been guilty of any sin; what will become of you and me, who have been corrupted by sin before, so that we cannot do anything else but fear, tremble and fear, and flee from God?
and run away, as Adam and Eve did in Paradise. Therefore, beware, do not wilfully give yourself into such a journey; ask God for His Holy Spirit to come to you, and you may defend yourself from sin; then you will have corrected yourself of the Mount of Olives.
016 After this continue. And as thou hast used the mountain of oil to fear God, and to keep thee from sinning; so use it further for comfort. For so diligently will no man govern himself, yet the flesh and Satan will at times overpower him, that he will err and fall into sin. And especially Satan pursues the Christians without ceasing, whether he could throw them into obvious perils; as the excellent, great saints have examples before their eyes. David makes a very horrible case. Peter likewise.
(17) Wherefore, when these things shall come upon thee, and after that Satan shall come and preach sin unto thee, and torment and afflict thine heart over it, take again this image of the mountain of oil before thee, and speak unto thine heart, saying, O God, why doth my Lord Christ Jesus, the Son of God, tremble? What does he want? He asks that the cup pass from him. What kind of cup is it? It is nothing else but the bitter death of the cross. But why does he suffer it, since he is without sin, pious and righteous? It is because of the sins of the world that God has placed on his back; they weigh him down and frighten him.
But what shall I take from such a thing? What am I to remember? Is it not true that if God has laid my sin upon him, as St. John therefore calls him a little lamb of God, which taketh away the sin of the world, then am I freed from my sins? Why then would I condemn myself and my Lord Christ Jesus? I am a sinner, that is unfortunately true; sin terrifies me, that I unfortunately feel well, and my heart always wants to sink; I am afraid of God and his harsh judgment. But, as I said, how will I punish myself; yes, how will I punish my Lord Christ Jesus? He trembles and trembles on the Mount of Olives, he is so afraid and anxious that he sweats bloody sweat, to such a thing brings him
my sin, which he took upon himself and bore so hard. Therefore, I will lay it on the ground and hope that I will come before God and His judgment when I want, so that God will not find any sin in me. Not as if I were pious and had done no sin, but that God Himself has taken my sin from me and cast it upon His Son.
(19) Behold, the mountain of oil is also a comfort to thee, that thou mayest be sure that Christ hath taken thy sin upon himself, and hath paid for it. For where else would such trembling and fear have come from? Now if your sins are on Christ, be content in your heart; they are in the right place where they belong. They do not lie rightly on you, for you and all men, indeed all creatures, are too weak to bear a single sin; you would have to go down under it. Therefore let them lie on Christ alone, and see where he will take them. He brings them with him to the cross, yes, he dies on it; but on the third day he lets himself be seen as Lord over sin, death and the devil; for they have tried all power on him, but have achieved nothing. Take comfort in this, and thank God for such grace that he has taken from you the heavy burden that would have thrown you into the abyss of hell, and has laid it on his Son, our Lord Christ Jesus, who, although he is without sin and eternal God, nevertheless carries it so heavily and hard on the Mount of Olives that the sweat of his blood runs out over it.
20 Be comforted by this, and hold fast to it; let not sorrow take away thy heart, but say, It is enough that my Lord Christ Jesus hath thus mourned and travailed; with my mourning I do nothing. But with such mourning he has made it clear to me that I should continue to be of good cheer, that I should not be afraid of sin and death, but that I should take comfort in his death and hope for God's grace and eternal life.
(21) If you do this, it is pleasing to God, and this is the only means by which the poor, troubled consciences can keep themselves when their own hearts torment and anguish them because of sins. Otherwise it is not possible,
that one can find some righteous, certain comfort against such distress.
22 Now this history of Mount Oel is also very useful in the case that we learn from the example of our Lord Christ how we should conduct ourselves when there is fear, temptation and need. It was now time for Judas to betray him, and for the Jews to catch him, and for the Gentiles to crucify him. What does he do? He is grieved and afraid. But he does not stop there. He goes and falls on his face and prays. Learn to do the same, and do not let your distress go so far to your heart that you forget to pray. For this pleases God when we are in anguish and distress, that we do not despair, but open our hearts to him and seek help from him. As the 91st Psalm testifies, where God speaks thus, v. 15: "He calls upon me, and I will hear him; I am with him in trouble, and I will bring him out, and make him to glory."
(23) But such things are very grievous to us. For we think that God is angry with us and hostile to us because He causes us to be in anguish and distress. Therefore we think that even if we pray, such prayer will be in vain. But against this you can comfort yourself again with the mountain of oil and resist such thoughts. For if God meant us evil in every way, when he lets us come into fear and distress, then it would have to follow that he also meant his dear Son evil. But the contradiction is found, as Solomon also says, namely, that the father punishes every son whom he receives, and the Lord chastises those whom he loves.
(24) Therefore, do not be deceived by such thoughts that you would consider God an enemy for allowing you to suffer hardship; but as you see here, He does not exalt His only begotten Son from suffering; He must feel sin and the fear of death, and tremble and fear over it. So you also remember. You shall be God's son, he will remain your father, even if he lets you suffer a little. For why would he put you through that which he did not put his only begotten Son through? Therefore follow Christ in the other also. As thou art afraid and
Suffer with him; so also learn to pray with him, and do not doubt that God will graciously hear such prayer.
How then does Christ pray? This is also a very useful and necessary teaching, which we should follow and not forget. He says, "My Father, if it be possible, let this cup pass from me; yet not as I will, but as thou wilt." He makes this request a third time, until an angel comes from heaven and strengthens him, as Lucas says.
(26) Now this is the right form of prayer, which we should also make in temptation and distress. My Father," he says, as if to say, "Even though I am now sick to death because of fear and terror, and see nothing but God's wrath and death before me, do not doubt that you are my Father, that you love me, that you look upon me and watch over me. Therefore I hope to be delivered from this distress. If it is possible, let this cup pass from me, that is, help me and deliver me from this suffering.
(27) Therefore, just as Christ cries out to God His Father, so shall we also do. For although he alone is the eternal Son of God, as it is written in another Psalm, v. 7: "You are my Son, today I have given you birth"; yet through faith in Christ we have also become God's children and heirs. For this reason we should not only use these words in our prayers, but also have the heart and confidence that he, as a father, means well with us and will leave us, as his children, in no need. For where there is no such confidence, there can be no right prayer. And there is certainly the thought in our hearts that God is not our Father, that He does not want us, that He does not ask anything about us. But such a thing is called dishonoring God and taking away His right name, that He is not our Father.
But learn further. Our dear Lord Christ asks his Father to take the cup from him, and, as the true adopted son, he promises all good things to the Father. And yet he hangs up these words, "Not as I will, but as thou wilt." So do thou also unto him. If you are in temptation and suffering, beware that you would think that God is hostile to you;
Turn to him as a child to its father (because we believe in Christ, he wants to accept us as sons and joint heirs of Christ), cry out to him for help, say: Oh Father, see how I am there, how I am there; help for the sake of your dear Son Christ JEsu, do not leave me stuck like this etc.
29. God wants you to do this in all matters, and you should do it with firm, certain trust, since He is our Father and has heartfelt compassion for His children and therefore wants to help them. And yet you should humble yourself, not press your will so hard, but strive in God's will, whether he would leave you longer in such distress, that you would bear and suffer it patiently; as you see that Christ does here.
But you may ask, why does Christ pray like this? and as he prays to St. John in the 17th chapter, he does not put such words anywhere that it is in God's will, whether God wants to give it or not. "Father," he says, "the hour is here for you to transfigure your Son. Father, transfigure me. Preserve them in your name that you have given me. I pray that you preserve them from evil. Sanctify them in thy truth." Item: "Father, I want that where I am, also those are with me whom you have given me" etc. This whole prayer is to the effect that he wants to have such a request heard and unanswered. Why does he not pray like this here?
Answer: The need that the Lord asks for here is a temporal, bodily need. Now, in everything that concerns the body, we should place our will in God's will; for, as Paul says, we do not know how to pray. So it is often highly necessary for us that God leaves us under the cross and in distress. Since God alone knows what is good and useful for us, we must put His will first and our will second, and show obedience in patience.
But where it is not a matter of bodily things, but of eternal things, that God may preserve us in His Word, sanctify us and forgive us sin, and give us the Holy Spirit and eternal life (as Christ John asks for just such things for His Christian Church on the 17th), then God's will is
He wants all people to be saved; he wants all people to recognize their sin and believe that it is forgiven through Christ. Therefore, where one asks for this, it is not necessary to place it in God's will, whether he wants to do it or not. We are to know and believe that he wants to give gladly and unquestioningly. For there is his word before our eyes, which reveals his will to us in such distresses. "God," says Christ, "so loved the world that he gave his one and only Son, that whoever believes in him shall not perish but have eternal life." See, here you have what God's will is for your salvation. Therefore pray confidently for such a will, as Christ asks John 17:24: "Father, I will that where I am, there they may be also." So pray also: Father, I want you to forgive my sin for the sake of your Son Christ Jesus, who has paid for it and has done enough for it with his death.
In this way, however, you cannot know God's will in bodily affliction and distress. You do not know whether God wants to rid you of your sickness, poverty and other afflictions, whether it is good for your salvation and for God's glory. Therefore, you should ask for help, but leave it up to God's will whether He will help you or let you stay that way longer. For the prayer should not be in vain, even if he does not help; but it should serve us, so that God will strengthen the heart, and give grace and patience, so that one may come to and finally overcome. As the example here with Christ shows. God, his Father, would not let the cup pass from him, but still he sent an angel to strengthen him. So it shall be with thee also, though God forgive or fail to help. But there you are sure that God, through Christ, will gladly forgive sins and make you blessed; therefore, you can be happy with
ask with firm confidence and certain trust; and is sin where thou wouldest doubt.
34 This is the third lesson of prayer in temptation. But as the example here shows with the disciples, it continues slowly with us. They also had their temptation before them, and for this reason the Lord admonishes them to pray, lest they fall into temptation. For prayer is the only and best means and remedy for this. But the flesh is too lazy and heavy; when the need is greatest and we have the greatest need of prayer, we slumber and sleep, that is, fear hastens us, so that we think it is in vain and in vain. Then a fall, as with the disciples, must follow. But the gracious, merciful God, who once promised us help and mercy through His Son Christ Jesus, wants to give us credit for such weakness and help us out of our temptation.
(35) Thus your love has the story of the Mount of Olives, which we should diligently remember and make good use of, namely, that we first learn from such an image how heavy and great a burden sin is, because it presses and presses upon the Son of God Himself to such an extent that He trembles and sweats bloody sweat; for this reason we should take good care and guard against sin. Secondly, when we come into such distress and temptation, as we cannot fail to do, that we also learn to comfort ourselves with this mountain of oil, seeing how the Son of God has borne our sin. Third, that in all temptation we keep to prayer, as Christ says here: "Watch and pray, lest you fall into temptation." Whoever considers the Mount of Olives in this way will remain in the fear of God and right faith, and will find comfort and salvation in all kinds of distress and temptation. May our dear Lord Christ Jesus, through His Holy Spirit, grant this to us all, amen.